standpoint of objectivity. On account of this general connection between political freedom and the freedom of Thought, Philosophy only appears in History where and in as far as free institutions are formed. Since Mind requires to separate itself from its natural will and engrossment in matter if it wishes to enter upon Philosophy, it cannot do so in the form with which the world-spirit commences and which takes precedence of that separation. This stage of the unity of Mind with Nature which as immediate is not the true and perfect state, is mainly found in the Oriental conception of existence, therefore Philosophy first begins in the Grecian world. b. _Separation of the East and its Philosophy._ Some explanations have to be given regarding this first form. Since Mind in it, as consciousness and will, is but desire, self-consciousness still stands upon its first stage in which the sphere of its idea and will is finite. As intelligence is thus finite too, its ends are not yet a universal for themselves; but if a people makes for what is moral, if laws and justice are possessed, the character of universality underlies its will. This presupposes a new power in Mind with which it commences to be free, for the universal will as the relation of thought to thought or as the universal, contains a thought which is at home with itself. If a people desire to be free, they will subordinate their desires to universal laws, while formerly that which was desired was only a particular. Now finitude of the will characterizes the orientals, because with them the will has not yet grasped itself as universal, for thought is not yet free for itself. Hence there can but be the relation of lord and slave, and in this despotic sphere fear constitutes the ruling category. Because the will is not yet free from what is finite, it can therein be comprehended and the finite can be shown forth as negative. This sensation of negation, that something cannot last, is just fear as distinguished from freedom which does not consist in being finite but in being for itself, and this cannot be laid hold of. Religion necessarily has this character, since the fear of the Lord is the essential element beyond which we cannot get. “The fear of the Lord is the beginning of wisdom” is indeed a true saying; man must begin with this in order to know the finite ends in their negative character. But man must also have overcome fear through the relinquishment of finite ends, and the satisfaction which that Religion affords is confined to what is finite, seeing that the chief means of reconciliation are natural forms which are impersonated and held in reverence.